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A rash seaman never considers what wind blows, or what course he steers, but runs at a venture, as if he would brave the rocks and the eddies; whereas he that is careful and considerate, informs himself beforehand where the danger lies, and what weather it is like to be: he consults his compass, and keeps aloof from those places that are infamous for wrecks and miscarriages; so does a wise man in the common business of life; he keeps out of the way from those that may do him hurt: but it is a point of prudence not to let them take notice that he does it on purpose; for that which a man shuns he tacitly condemns. Let him have a care also of listeners, newsmongers, and meddlers in other people’s matters; for their discourse is commonly of such things as are never profitable, and most commonly dangerous either to be spoken or heard.

To secure ourselves in this world, first, we must aim at nothing that men count worth the wrangling for. Secondly, we must not value the possession of any thing which even a common thief would think worth the stealing. A man’s body is no booty. Let the way be never so dangerous for robberies, the poor and the naked pass quietly. A plain-dealing sincerity of manners makes a man’s life happy, even in despite of scorn and contempt, which is every clear man’s fate. But we had better yet be contemned for simplicity than lie perpetually upon the torture of a counterfeit; provided that care be taken not to confound simplicity with negligence; and it is, moreover, an uneasy life that of a disguise; for a man to seem to be what he is not, to keep a perpetual guard upon himself, and to live in fear of a discovery. He takes every man that looks upon him for a spy, over and above the trouble of being put to play another man’s part. It is a good remedy in some cases for a man to apply himself to civil affairs and public business; and yet, in this state of life too, what betwixt ambition and calumny, it is hardly safe to be honest. There are, indeed, some cases wherein a wise man will give way; but let him not yield over easily neither; if he marches off, let him have a care of his honor, and make his retreat with his sword in his hand, and his face to the enemy. Of all others, a studious life is the least tiresome: it makes us easy to ourselves and to others, and gains us both friends and reputation.

In short, Fortune has no weapon that reaches the mind: but the bounties of Providence are certain and permanent blessings; and they are the greater and the better, the longer we consider them; that is to say, “the power of contemning things terrible, and despising what the common people covet.” In the very methods of Nature we cannot but observe the regard that Providence had to the good of mankind, even in the disposition of the world, in providing so amply for our maintenance and satisfaction. It is not possible for us to comprehend what the Power is which has made all things: some few sparks of that Divinity are discovered, but infinitely the greater part of it lies hid. We are all of us, however, thus far agreed, first, in the acknowledgement and belief of that almighty Being; and, secondly, that we are to ascribe to it all majesty and goodness.

He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred. She is also called truth and is the first cause of all truths. He therefore that willingly and wittingly doth lie, is impious in that he doth receive, and so commit injustice: but he that against his will, in that he disagreeth from the nature of the universe, and in that striving with the nature of the world he doth in his particular, violate the general order of the world. For he doth no better than strive and war against it, who contrary to his own nature applieth himself to that which is contrary to truth. For nature had before furnished him with instincts and opportunities sufficient for the attainment of it; which he having hitherto neglected, is not now able to discern that which is false from that which is true. He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains. Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious.